Page:The History of Liberty.djvu/20

 consciences placed in the safe keeping of others—; who have graciously undertaken to think for us—, judge for us; choose our religion and political sentiments—, and finally dispose of our individual destinies forever. This is the finale of all voluntary associations which have for their avowed objects the care and improvement of men. And looking at the practical operations of them, as they unroll themselves to view—; looking at the disorder and confusion in all; the gross follies—excesses and absurdities of others—and the multiplication of new ones—, in which liberty is either unknown—or has degenerated into unbounded licentiousness, while religion is but a mask to cover the most atrocious deeds, looking at all these things, a weeping philosopher might smile, and a smiling philosopher might weep. And yet all these things will in the end work together for the advancement of truth, Liberty and Christianity. God who presides over the complicated affairs of men, permits no social evil or folly, out of which he cannot in the end extract some good. And we trust the next age will be less redundant in folly, and less prolific of fools.

Much yet remains to be said on this branch of our subject, but our limits will not permit us to go into detail, we will therefore sum up in a few general remarks some of the most important considerations that offer themselves to our mind. The first is that God in all his intercourse with man, has always been willing to trust the people with every thing that identifies their honor, interest and welfare. This fact is indisputable. But on the other hand, tyrants in all ages, both political and religious, are not willing to intrust the people with any thing. This constitutes the essential characteristic of tyrants, and tyranny.

God who has committed to the people their own welfare and happiness present and to come of every kind and degree, and who has furnished them. with all the requisite means to secure the same to an infinite extent, has also along with all these, given to them all power to use it in the employment of those means and agents of their own selection in order to secure the end of their popular existence. And does it not necessarily follow upon every principle of sound ethical wisdom—reason and justice that where God has put all a nation’s welfare and happiness—; their interests and destinies into their own hands, that he would also give them unlimited power to exercise the same?

This God has done: while tyrants do just the reverse. The latter say, the people, the ignorant, the swinish multitude, are unfit to be entrusted with their own interests. And yet tell